English
Each pulse completes one period, so there are six periods in a day and night. From the perspective of the small elements, each protector is also divided into four consorts: White-clad Mother is fire, Tara is wind, Mamaki is water, and Eye Mother is earth, each breath running two hundred and twenty-five times. Thus, the basis for recitation is that in one day and night, the breaths of the four elements run twenty-one thousand six hundred times, which is the summary of the very nature of wind. Such wind, those breaths, should be known to be perfectly combined with the mantra of the three syllables (ཨོཾ་, Om, oṃ, perfection; ཨཱཿ, Ah, āḥ, unborn; ཧཱུྃ, Hum, hūṃ, immovable). That is, according to the tradition of the Noble Ones, exhaling is ཧཱུྃ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), inhaling is ཨོཾ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), and abiding is the syllable ཨཱཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), which should be explained in combination. At this time, it is necessary to understand in detail the recitation of the mantra, the meaning of the mantra, the symbolism of the mantra, and the ultimate truth of the mantra, these four points, which should be understood in the Great Five Stages. In reality, one must understand the principle that all mantras are contained in the three syllables, as well as the form of the letters, and meditate by focusing the mind on the sound or form of the letters, which is the method of realizing the very nature of the mantra. However, these are only symbolic expressions, and there are many meanings, but the most important is that the nature of appearance, the wheel of the mandala, has been present in emptiness from the beginning, which is symbolized by the syllable ཨོཾ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). The wisdom of inhaling and dissolving into the central channel realizes this. The nature of all sounds and words, the sound of emptiness, all sounds reside in the mantra, which is symbolized by the syllable ཨཱཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). The wisdom of the breath abiding in the central channel realizes this. The nature of all awareness, the bliss of the unchanging bindu, and the indivisible existence of emptiness, are symbolized by the syllable ཧཱུྃ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Exhaling runs, and realization occurs when the channels stop in the central channel, and the way of realization is also in the stage of speech silence, realized in the manner of a shadow, and a shadow refers to the appearance of an image. Among the three syllables, ཧཱུྃ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is the main one, and abiding is the main one of the breaths, but here in speech silence, the recitation of speech is more important, so the main thing about breath is abiding, combined with the mantra of speech, the syllable ཨཱཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). These are the very nature of the mantra. Thus, the conventional of all winds
Chinese
之位置乃风之本性，及了知通达胜义之位置乃咒之本性后，即是所谓之念诵之本性。当于语静之修法金刚念诵勤学精进。彼于无二胜王（经）中云：无等咒语既念诵，由具修持之自性者修持，彼以一月即可，成办三界定无疑，由识所生之咒语，具足六相念诵后，若向金刚萨埵作礼敬，于月圆时即可成就。如是说，三界者，乃三种显现之地，意指依赖语静而成办心静。六相者，乃计数，辨别，安住，分别，遮止，及舍离有分别。总的来说，金刚念诵有六种差别，其中前三种用于语静之念诵时。彼于金刚鬘中云：气息之量是计数，风之辨别及，位置之差别乃脉之，时间之差别是分别，风等之遮止及，舍离有分别等，如是简略之六种，名为呼气与吸气。如是说，第一是确定运行，第二是相明显，第三是，知晓从何脉何风运行。语静之时即是彼三种。第四，知晓何风与何风生起彼彼分别念，故能现量了知分别与无分别之界限，乃心静次第之时之金刚念诵。第五，了知诸分别念如幻，故能觉知转为安住于无分别，乃幻身次第之时之金刚念诵。第六，以能现前舍离分别之无分别之智慧，乃光明次第之金刚念诵。此处所说之，计数与辨别安住与，分别与遮止及舍离有分别。此六者于经部中，计数与随行安住与，分别与转变及完全清净。意义方面也大致相同，除了转变差别与名称之异名外，实则仅是一个名称而已。于此，此时之金刚
English
The position of is the nature of wind, and after understanding and comprehending that the position of ultimate truth is the nature of mantra, it is called the nature of recitation. One should diligently study and practice the Vajra recitation of verbal stillness. Moreover, it is said in the Advaya-vijaya: Having recited the unequaled mantra, it is accomplished by one who has the nature of accomplishment. With that, in one month, there is no doubt that the three realms will be accomplished. The mantra that arises from consciousness, having recited it with six characteristics, if one makes prostrations to Vajrasattva, it will be accomplished on the full moon. It is said that the three realms are the ground of the three appearances, which means relying on verbal stillness to accomplish mental stillness. The six characteristics are counting, discerning, abiding, conceptualizing, stopping, and abandoning conceptualization. In general, there are six distinctions of Vajra recitation, of which the first three are applied during the recitation of verbal stillness. Moreover, it is said in the Vajra Garland: The measure of breath is counting, and the discernment of wind, and the distinction of position is of the channels. The distinction of time is conceptualization, and the stopping of winds, and the abandonment of conceptualization and attachment. Thus, in brief, the six kinds are called exhaling and inhaling. It is said that the first is the certainty of movement, the second is the clarity of appearance, and the third is knowing from which channel which wind moves. Those three are at the time of verbal stillness. Fourth, by knowing which wind and which wind generate this and that conceptual thought, one directly recognizes the boundary between conceptualization and non-conceptualization, which is the Vajra recitation at the time of the stage of mental stillness. Fifth, by knowing that all conceptual thoughts are like illusions, one realizes that one transforms to abide in non-conceptualization, which is the Vajra recitation at the time of the stage of the illusory body. Sixth, by manifesting the non-conceptual wisdom of abandoning conceptualization, it is the Vajra recitation of the stage of clear light. Here it is said: Counting, discerning, abiding, conceptualizing, stopping, and abandoning conceptualization. These six, in the Sutra system, are counting, following, abiding, conceptualizing, transforming, and completely purifying. The meaning is also roughly the same, except for the difference in transformation and the synonyms of names, in reality it is only one name. Here, at this time, the Vajra
Chinese
所谓的“作念”是指，粗大的气息融入粗大的中脉，入、住、融三者稳固之际，在等持中，风息的入、住、出 तीनों 都生起乐空的智慧。所谓的“作念”就是指这个。无论是宝瓶气、微尘边际气、充满气、僵直气，还是修习脉络的金刚念诵等，一切都是金刚念诵。说起金刚念诵，并非仅仅指修习脉络的金刚念诵。这是将修习脉络的方法，以“金刚念诵”这个总名安立于差别法上。又说“是修习脉络的方法”，有些人认为这仅仅是前行清道的阶段，并非是使气息融入中脉的真正的风息修法。我本想嘲笑他们，但又觉得生气。即使修习脉络，也能使气息融入中脉。因此，金刚念诵和生命力修法并没有大小之分。这些都是念诵的自性，已经讲完了语寂。上面所说的咒语本身的意义，是从气息在中脉中停止的力量中获得的明空觉性，以无法用语言文字表达的方式显现，并以喜乐和本尊身庄严，那样的相续再次融入融乐明点，在脉轮中稳固的乐空之心所缘的等持，即心完全寂静，由此能清净庸常分别念的八十种习气。而且，身体明点清净，那样的稳固，就是清净显现的分别念，在等持中也会反复停止。清净了分别念的乘骑之风，并且真实停止，就能消除习气的垢染。这就是说，在金刚念诵的次第中，气息融入中脉的智慧是主要的。作为支分，虽然有在脉中顺逆运行而产生的四喜乐空，但这里没有明点在脉轮中稳固安住的乐空，而这里是有的。从这样乐空的智慧的力量中，三现分在相续中生起。因为缘于乐空，所以生起分别念的风息停止，明点稍微稳固，所以在等持中，三十三种自性显现停止，并且
English
The so-called "making recitation" refers to the moment when the coarse breath enters the coarse central channel, and the three aspects of entering, abiding, and dissolving become stable. In meditative equipoise, all three aspects of the wind element—entering, abiding, and exiting—generate the wisdom of bliss and emptiness. This is what is meant by "making recitation." Whether it is vase breathing, subtle-edge breathing, filling breathing, stiffening breathing, or the Vajra recitation that trains the channels, all are Vajra recitation. When we say Vajra recitation, it does not only refer to the Vajra recitation that trains the channels. This is because the method of training the channels is given the general name "Vajra recitation" for the specific dharma. Furthermore, when it is said that "it is a method of training the channels," some people think that this is only a preliminary stage of clearing the path, and not the actual wind practice that causes the breath to dissolve into the central channel. I wanted to laugh at them, but I also felt angry. Even by training the channels, the breath can be dissolved into the central channel. Therefore, there is no difference in size between Vajra recitation and life-force practice. These are all the nature of recitation, and speech isolation has been explained. The meaning of the mantra itself, which was mentioned above, is the clear and empty awareness obtained from the power of the breath stopping in the central channel, appearing in a way that cannot be expressed in words, and adorned with bliss and the form of the deity. That continuum again dissolves into the melting bliss bindu, and the meditative equipoise that focuses on the bliss-emptiness mind that has become stable in the chakras, that is, the mind that is completely isolated, purifies the eighty habitual tendencies of ordinary conceptual thought. Moreover, the purity of the body's bindu, that stability, is the purity of manifest conceptualization, which will repeatedly cease in meditative equipoise. When the wind that rides on conceptual thought is purified and actually ceases, the stains of habitual tendencies are eliminated. That is to say, in the sequence of Vajra recitation, the wisdom of the breath dissolving into the central channel is the main thing. As a branch, although there is only the bliss and emptiness of the four joys that arise from the reverse and forward flow in the central channel, there is no bliss and emptiness of the bindu being stable and dwelling in the chakras, but here it is. From the power of such bliss-emptiness wisdom, the three appearances arise in the continuum. Because of focusing on bliss and emptiness, the wind of rising conceptual thought ceases, and the bindu becomes slightly stable. Therefore, in meditative equipoise, the manifestation of the thirty-three natures ceases, and
Chinese
显现之地。 专注于乐，粗分别之气止息。 中等明点稳固。 四十自性于等持中止息。 增进之地。 又专注于乐，愚昧分别之气止息。 大明点稳固。 七自性于等持中止息。 获得之地。 此处所说清净习气，并非指习气与种子清净。 而是指彼等分别产生之基础，根与境之显现，融入等持之名。 获得之地达到极致时，微细粗大之界融入光明之方式，与具足六界之人死亡时之融入方式相比，会自然生起一种力量不弱之乐空光明，或者说是心寂灭达到极致之光明，也称之为近得四地。 如是八十自性之粗分别气，以于等持中止息之方式而清净，瑜伽士之气心转变为乐之自性时，智慧之身，世俗谛幻化之身，现前自我加持之次第。 气心仅为清净之基础身，对于粗大之身，如花朵与花香一般，本初存在却不可见且不起作用。 于微细粗大融入次第之末，死亡心之光明生起，清净与不净分离，中阴身于自显中能作身体之作用，如是，修行者之气心之身，先前与血肉之身相混而不可见且不起作用，彼死亡心之力量不弱之近得四光明，清净与不净分离，于瑜伽士自身之显现中，能作身体作用之身，仅由气心所成，以幻化之十二譬喻所象征者，将会生起，除非以其他成就之差别来成就。 如此，并非是粗身转变之时刻。 实际上虽有粗身，然于等持之时，粗身之显现止息，唯有智慧之身显现。 于后得之境，如镜中显现影像一般，于同一集合中，二者同时显现。 获得如是之身后，直至自身力量之功德圆满且稳固之间，皆安住于彼次第之中，彼